Pan-Africanism

A movement, founded around 1900, to secure equal rights, self-government, independence, and unity for African peoples. Inspired by Marcus Garvey, it encouraged self-awareness on the part of Africans by encouraging the study of their history and culture. Leadership came from the Americas until the Sixth Pan-African Congress, in Manchester, UK, in 1945, which saw the emergence of African nationalist figures, notably Kwame Nkrumah and Jomo Kenyatta, with a programme of African ‘autonomy and independence’. With independence, however, the concept of a politically united Africa was soon replaced by the assertion—within colonial frontiers—of competing national interests.

— Ian Campbell

Although the term "Pan-Africanism" has occasionally been applied to the struggle for the political unification of the continent of Africa, the concept has more to do with race than with geography. In its eighteenth-century origins, it overlapped the concept of black nationalism, the idea that a modern nation-state with distinct geographical boundaries should be established in Africa as a center of racial unity and identity. Because it ignored or sought to override political, cultural, and economic differences in the heritages of a broadly defined "racial group," the movement always flourished more successfully in the realms of ideological romanticism and ethnic sentimentalism than in the domain of practical politics.

Pan-Africanism, which is as much a passion as a way of thinking, is more successfully defined in terms of its rhetorical manifestations than by its nominal characteristics. The term has always communicated various, sometimes contradictory ideas to the diverse individuals who professed to be Pan-Africanists. Some scholars refer to Pan-Africanism as a "macronationalism," a term applied to ideologies or movements among widely dispersed peoples who claim a common ancestry—in this case "black African," although Pan-Africanists often reject that term, insisting that Africans are by definition black, or, as they prefer to say, "Africoid." Like all nationalistic and macronationalistic movements, Pan-Africanism possesses a fundamentally religious quality.

Origins and Early Developments

The roots of Pan-Africanism are traceable to the late eighteenth-century writings of westernized Africans expressing the pain and resentment of humiliating encounters with slavery, colonialism, and white supremacy. In 1787 a group of twelve Africans living in England drafted a letter of appreciation to the British philanthropist Granville Sharp for his efforts toward abolition of the international slave trade. One of the drafters, Olaudah Equiano, had traveled widely in Britain's Atlantic empire as a ship's steward, and eventually published his Interesting Narrative, revealing emotional commitments to the universal improvement of the African condition. Ottobah Cugoano, one of Equiano's associates, also issued a pamphlet denouncing slavery, significantly "addressed to the sons of Africa," in 1791.

A group of enslaved Africans petitioned the General Court of Massachusetts at the onset of the American Revolution for the right to the same treatment as white indentured servants, who were able to work their way out of bondage. They were aware that their counterparts in Spanish colonies sometimes had that right, and they expressed the hope of eventual repatriation in Africa once free. In the late eighteenth century, a few African Americans pledged themselves to the universalistic doctrines of Freemasonry, but did so in segregated institutions, thus illustrating Pan-Africanism's ideological paradox—a commitment to the universal solidarity of all humanity, but a special solidarity with African populations in Africa and the Caribbean. This sense of solidarity was animated by the Haitian revolution, which, like the American and French Revolutions, enlisted Enlightenment ideals in support of its bloody nationalistic objectives.

In the early 1800s, two free African entrepreneurs in the maritime professions, Paul Cuffe, a sea captain, and James Forten, a sail maker, took steps to establish a West African trading company, and actually settled a few people in the British colony of Sierra Leone. In 1820 the slave conspiracy planned in South Carolina by Denmark Vesey, putatively a native of the Danish West Indies, aimed at creating an empire of emancipated Africans throughout the American South and the Caribbean. Vesey's conspiracy influenced another South Carolinian, David Walker, who published his Appeal, in Four Articles, Together with a Preamble, to the Colored Citizens of the World (1829), an example of Pan-African sentiment, as its title declares. The Convention of the Free People of Color, meeting in 1831, likewise demonstrated a hemispheric Pan-Africanism as it considered a plan for a college in New Haven, Connecticut, arguing that a seaport location would facilitate communication with the West Indies.

Early Pan-Africanism disassociated itself from the West African colony of Liberia, established by the white-controlled American Society for Colonizing the Free People of Color. Some African Americans were willing to cooperate with the liberal abolitionist wing of that group by the mid–nineteenth century, however. By that time, the term "African Movement" was used by a black organization known as the African Civilization Society, established in 1858 and dedicated to "the civilization and christianization of Africa, and of the descendants of African ancestors in any portion of the earth, wherever dispersed." The organization's leader, Henry Highland Garnet, resuscitated the idea of a Caribbean empire, reminiscent of that envisioned by Denmark Vesey thirty years earlier. He also encouraged selective and voluntary migration to Africa, where, he believed, a new nation-state was destined to emerge as "a grand center of Negro nationality."

In 1859, Martin Delany, one of Garnet's associates, published a serialized work of fiction, Blake, or the Huts of America, presenting his dreams for an African nation, a Caribbean empire, and global unity among all African peoples. Under the nominal auspices of the African Civilization Society, Delany made a tour of West Africa and negotiated a treaty with the king of Abbeokuta. In the course of this pilgrimage he visited the missionary Alexander Crummell, the son of a West African father and an African American mother, born in New York and educated at Cambridge University in England. Crummell had migrated to Liberia in 1853 and published his first book, The Future of Africa (1862), an extensive contemporary defense of Liberian nationalism, calling on African Americans to accept responsibility for uplift of the entire continent. His associate Edward Wilmot Blyden, a native of the Danish West Indies, became the most prominent advocate of Pan-Africanism until his death in 1912. Blyden's publications included occasional reflections on what he called "the African personality," an amorphous expression of racial romanticism that was recycled more than once in the twentieth century. After the Civil War, Blyden, Crummell, Delany, and younger African Americans cooperated intermittently with the Civilization Society.

Pan-Africanism in the Twentieth Century

In 1900, Henry Sylvester Williams, a Trinidad barrister, organized in London the first meeting of Africans and Africans of the diaspora under the banner of Pan-Africanism, a term that appeared in related correspondence, although the meeting officially came to be known as the London Conference. Williams was apparently the first person to apply the term "Pan-Africanism" to what had earlier been called "the African movement." Alexander Walters and W. E. B. Du Bois were among the principal promoters of the conference in the United States. In 1919, Du Bois still used the term "African Movement" to denote "the redemption of Africa …,the centralization of race effort and the recognition of a racial fount." Later, Du Bois preferred the term "Pan-African," which he applied to a series of six conferences that he convened in the capitals of European colonial empires from 1919 to 1945.

African intellectuals meanwhile became increasingly prominent in the movement for black world solidarity. The Gold Coast intellectual Joseph Ephraim Casely Hayford cooperated with Booker T. Washington, founder of Tuskegee Institute in Alabama, to organize a series of conferences on Africa. Heartened by the victory of Ethiopian troops over an Italian army at Adowa in 1896, Hayford published the novel Ethiopia Unbound in 1911, dedicated "to the sons of Ethiopia the world wide over." That same year, Mojola Agbebe, a Yoruba from Lagos, addressed the First Universal Races Conference in London, which was attended by Blyden and Du Bois.

The Pan-African sentiment of highly literate intellectuals was not disassociated from the consciousness of the masses. The historian Edwin S. Redeye found evidence that black peasants in the South were aware of such leadership figures as Blyden. The cultural historian Miles Mark Fisher has insisted that folk songs and folklore gave evidence of a continuing identification with Africa among the masses. Working people in the Midwest subscribed to an emigration project led by the Barbadian Orishatukeh Faduma and the Gold Coast chief Alfred C. Sam during World War I, although most of the migrants soon returned to the United States. In 1916, the year following the exodus led by Sam and Faduma, Marcus Garvey arrived in the United States from Jamaica to organize an immensely popular international movement for "Universal Negro Improvement." Garvey denied, with indignation, any linkage or continuity between Sam's movement and his own, and although his program contained a back-to-Africa component, his goal was to develop the international commercial and political interests of African peoples everywhere.

William H. Ferris, a collaborator with Garvey and an associate of Faduma, drew on his broad knowledge of African leadership on four continents to produce his magnum opus, The African Abroad or His Evolution in Western Civilization, Tracing His Development Under Caucasian Milieu (1913). Ferris was a member of the American Negro Academy, an organization with Pan-African membership, presided over by Alexander Crummell and including among its active and corresponding members Du Bois, Casely Hayford, Faduma, Edward W. Blyden, and other African and Caribbean intellectuals. Ferris and the formerly enslaved autodidact John Edward Bruce were a bridge between the American Negro Academy and the Garvey movement.

The Pan-African conferences, including that of 1900 and those organized by Du Bois in 1919, 1921, 1923, and 1927, were the forerunners of another, held in Manchester, England, in 1945, which focused on the promotion of African independence from European colonialism. The Pan-African Congress that met in Ghana in 1958 was no longer dominated by Americans and West Indians. African independence had been achieved in most of the former European colonies, and the movement focused on the political unification of the continent.

Although many of Pan-Africanism's twenty-first-century American adherents still thought of a movement for achievable economic and political goals, the ideology, for better or for worse, was not dominated by such concerns. Pan-Africanism had merged with "Afrocentrism," a semireligious movement, existing mainly on the sentiment level, among the many people who identified emotionally with black Africa and believed their own interests to be tied inextricably to its fortunes.

Bibliography

Geiss, Imanuel. The Pan-African Movement. Translated by Ann Keep. London: Methuen, 1974.

Langley, J. Ayodele. Pan-Africanism and Nationalists in West Africa, 1900–1945: A Study in Ideology and Social Classes. Oxford: Oxford University Press, 1973.

Makonnen, Ras. Pan-Africanism from Within. Nairobi, Kenya: Oxford, 1973.

Mazrui, Ali A. The African Condition. London: Oxford, 1980.

Padmore, George. Pan-Africanism or Communism? The Coming Struggle for Africa. London: Dennis Dobson, 1956.

This article needs references that appear in reliable third-party publications. Primary sources or sources affiliated with the subject are generally not sufficient for a Wikipedia article. Please add more appropriate citations from reliable sources. (May 2009)

Pan-African topics
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Black conservatism
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Black orientalism
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Art
FESPACO
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PAFF
People
George Padmore
Walter Rodney
Patrice Lumumba
Thomas Sankara
Frantz Fanon
Chinweizu Ibekwe
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Ahmed Sékou Touré
Kwame Nkrumah
Marcus Garvey
Nnamdi Azikiwe
Malcolm X
W. E. B. Du Bois
C. L. R. James
Cheikh Anta Diop
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Pan-Africanism is a sociopolitical world view, philosophy, and movement which seeks to unify native Africans and members of the African diaspora into a "global African community".^[1] Pan-Africanism calls for a politically united Africa.

Contents 1 Origins 2 Key figures 3 Concept 4 Pan-African Banner 5 Academics 5.1 Pan African studies 5.2 Maafa Studies 6 Political parties and organizations 6.1 Africa-based 6.2 British-based 6.3 US-based 7 Pan-African concepts and philosophies 7.1 Afrocentric Pan-Africanism 7.2 Kawaida 7.3 Hip Hop 8 Pan-African art 9 Criticism 10 See also 11 References 12 External links

Origins

As a philosophy, Pan-Africanism represents the aggregation of the historical, cultural, spiritual, artistic, scientific and philosophical legacies of Africans from past times to the present. Pan-Africanism as an ethical system, traces its origins from ancient times, and promotes values that are the product of the African civilization and the struggles against slavery, racism, colonialism, and neo-colonialism.

Pan-Africanism is usually seen as a product of the European slave trade, rather than as something arising in the continent of Africa itself. Enslaved Africans of diverse origins and their descendants found themselves embedded in a system of exploitation where their African origin became a sign of their servile status. Pan-Africanism set aside cultural differences, asserting the principality of these shared experiences to foster solidarity and resistance to exploitation.

Alongside a large number of slave insurrections, by the end of the eighteenth century a political movement developed across the Americas, Europe and Africa which sought to weld these disparate movements into a network of solidarity putting an end to this oppression. In London, the Sons of Africa was a political group addressed by Quobna Ottobah Cugoano in the 1791 edition of his book Thoughts and sentiments on the evil of slavery. The group addressed meetings and organised letter-writing campaigns, published campaigning material and visited parliament. They wrote to figures such as Granville Sharp, William Pitt and other members of the white abolition movement, as well as King George III and the Prince of Wales, the future George IV.

Modern Pan-Africanism began around the beginning of the twentieth century. The African Association, later renamed the Pan-African Association, was organized by Henry Sylvester-Williams around 1887, and their first conference was held in 1900.^{[2][dead link]}

Key figures

• Edward Wilmot Blyden has been called the Father of Pan-Africanism.
• W. E. B. Du Bois has also been called the Father of Pan-Africanism. Du Bois hosted the highly influential 5th Pan-African Conference in Manchester, UK.
• Hugo Chavez, Current President of Venzuela who is trying to reconnect Afro-Latin Americans with their African heritage.
• Marcus Garvey, was a Caribbean-born Pan-Africanist, stern advocate for the Back-to-Africa movement, and has also been labeled as a Father of Pan-Africanism. Garvey led the largest organization with Pan-African goals in history.
• Jomo Kenyatta was a Pan-African activist who became the first president of Kenya.
• Julius Kambarage Nyerere: Key figure for Pan Africanism and SADC
• Ahmed Sékou Touré was a Pan-African activist, who became the first President of Guinea, West Africa, the first French sub-Saharan African colony to gain independence from France on October 2, 1958 following its rejection of the famous 1958 Referendum that was proposed by President Charles De Gaulle of France. President Toure, along with President William Tubman of neighboring Liberia and President Kwame Nkrumah of Ghana, was the vanguard behind the creation of the Organization of African Unity (OAU), which has been transformed into the African Union (AU), at a Special Head of States Meeting held in the northern Liberian city of Sanniquelle, Nimba County, which is often referred to as the "birth place" of the OAU (now the AU).
• Fela Anikulapo Kuti: The founder of Afrobeat music, and political/human rights activist. Promoted pan-africanism through his music.
• Gamal Abd El Nasser was a Pan-African activist and the president of Egypt. Alongside Nkrumah, he endorsed the African countries who were fighting for independence and placed Egyptian culture and civilisation within an African framework.
• Kwame Nkrumah was a Pan-African activist who became the first president of Ghana
• Haile Selassie, emperor of Ethiopia, was a key figure in Pan-Africanism due to his call for greater unity among African Nations.
• Muammar al-Gaddafi, also known as Colonel Gaddafi has been the de facto leader of Libya since a 1969 coup, has in recent years been the most dominant/active organizer of African unity and has proposed the formation, based on Gamal Abd El Nasser and Kwame Nkrumah's dream, of a United States of AfricaReport
• Robert Gabriel Mugabe, President of Zimbabwe who has ruled for more than 28 years. Mugabe is allied with Muammar al-Gaddafi.

• Malcolm X planned to link the Organization of Afro-American Unity through Pan-Africanism to internationalize the human struggle of African people.

• Robert Sobukwe was a South African political dissident, who founded the Pan Africanist Congress in opposition to the apartheid regime.

• Bob Marley was Pan-African activist through his music.

Concept

Billboard in Zambia with Nkrumah's non-alignment quote: "We face neither East nor West; We face forward" (Taken in May 2005)

As originally conceived by Henry Sylvester-Williams (note: some history books credit this idea to Edward Wilmot Blyden) pan-Africanism referred to the unity of all continental Africa (excluding North Africa) ^[1] The concept soon expanded, however, to include the African diaspora.

During apartheid South Africa there was a Pan Africanist Congress that dealt with the oppression of South Africans under European apartheid rule. Other pan-Africanist organizations include Garvey's Universal Negro Improvement Association-African Communities League, TransAfrica and the International People's Democratic Uhuru Movement.

Pan-African Banner

Pan-African flag

Main article: Pan-African colors

The Pan-African flag was designed by Marcus Garvey and is known as "The Red, Black, and Green". This flag symbolizes the struggle for the unification and liberation of African people. The "red" stands for the blood that unites all people of African ancestry, "black" represents the color of the skin of the people of Africa, and "green" stands for the rich land of Africa.

Sometimes the green, gold, and red of the Ethiopian flag are used as the colors of the Pan-African movement. According to some sources, this is because Ethiopia escaped European colonization except for a brief period of occupation by Italy under the Fascists.

Traditional Flag of Ethiopia

The four Pan-African colors — red, black, green, and gold — may have inspired the flags of more nations than any other flag.

Academics

Two of Pan-Africanism's major academic goals are reexamination of African history from an African perspective as opposed to a pro-European perspective and a return to traditional African concepts about culture, society, and values. Most notable, Pan-African academics often espouse the view that Egypt (Kemet), Nubia, or the Nile Valley civilization were of African origin.

Pan African studies

Also related to Pan-Africanism is the academic discipline of Pan-African Studies. Departments of Pan-African Studies have existed in many North American universities since the 1960s.

Maafa Studies

Maafa is an aspect of Pan-African studies. The term collectively refers to the 500 hundred years of suffering (including the present) of people of African heritage through slavery, imperialism, colonialism, invasions, oppression, and exploitation.^[3][4][5] In this area of study, both the actual history and the legacy of that history are studied as a single discourse. Thus the paradigm is the legacy of the African holocaust on African people globally. The emphasis in the historical narrative is on African agents, as opposed to non-African agents.^[6].

Political parties and organizations

Africa-based

• African Unification Front
• All-African Peoples Revolutionary Party (Ghana)
• Pan Africanist Congress of Azania (South Africa)

British-based

• Pan-African Federation

US-based

African American topics
African American history
Atlantic slave trade · Maafa Slavery in the United States African American military history Jim Crow laws · Redlining Civil Rights Movements 1896–1954 and 1955–1968 Afrocentrism · Reparations
African American culture
African American studies Neighborhoods · Juneteenth Kwanzaa · Art · Museums Dance · Literature · Music · Schools · Historic colleges and universities
Religion
Black church · Black theology Black liberation theology Doctrine of Father Divine Black Hebrew Israelites American Society of Muslims Nation of Islam · Rastafari
Political movements
Pan-Africanism · Black Power Nationalism · Capitalism Conservatism · Populism Leftism · Black Panther Party Garveyism
Civic and economic groups
NAACP · SCLC · CORE · SNCC · NUL Rights groups · ASALH · UNCF NBCC · NPHC · The Links · NCNW
Sports
Negro league baseball CIAA · SIAC · MEAC · SWAC
Ethnic sub-divisions
Black Indians · Gullah · Igbo
Languages
English · Gullah · Creole African American Vernacular
Diaspora
Liberia · Nova Scotia · France Sierra Leone · United Kingdom
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• Uhuru Movement

• The Us organization was founded in 1965 by Dr Maulana Karenga, following the Watts riots. It is based on the synthetic African philosophy of kawaida and the Nguzo Saba. In the words of its founder and chair, Dr. Karanga, the essential task of our organization Us has been and remains to provide a philosophy, a set of principles and a program which inspires a personal and social practice that not only satisfies human need but transforms people in the process, making them self-conscious agents of their own life and liberation. ^[7] Us is perhaps most well-known for creating Kwaanza and the Nguzo Saba, or Seven Principles.

Pan-African concepts and philosophies

Afrocentric Pan-Africanism

Afrocentric Pan-Africanism, as espoused by Dr. Kwabena Faheem Ashanti, Ph. D in his book The Psychotechnology of Brainwashing: Crucifying Willie Lynch. Another newer movement that has evolved from the early Afrocentric school is the Afrisecal movement or Afrisecaism of Dr Francis Ohanyido a Nigerian Philosopher- Poet. ^[8] Black Nationalism is sometimes associated with this form of pan-Africanism; the figure of Afrocentric Pan-Africanism in the Spanish-speaking world is Professor Antumi Toasijé.^[9]

Kawaida

Main article: African philosophy#Kawaida

Hip Hop

During the past three decades hip hop has emerged as a powerful force shaping black and African identities worldwide. In his article “Hip-hop Turns 30: Whatcha Celebratin’ For?,” Greg Tate describes hip hop culture as the product of a Pan-African state of mind^[10]. It is an “ethnic enclave/ empowerment zone that has served as a foothold for the poorest among us to get a grip on the land of the prosperous,”^[10]. Hip-hop unifies those of African descent globally in its movement towards greater economic, social and political power. Andreana Clay in her article “Keepin’ it Real: Black Youth, Hip-Hop Culture, and Black Identity” states that hip hop provides the world with “vivid illustrations of Black lived experience” creating bonds of black identity across the globe^[11]. Hip hop authenticates a black identity, and in doing so, creates a unifying uplifting force among Africans as Pan-Africanism sets out to achieve.

Pan-African art

• See FESPACO, DPAFF and PAFF for Pan-African film festivals
• See African art

Criticism

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Pan-Africanism is often criticized for overlooking the cultural and ethnic differences of African people as well as different socio-political circumstances among people of African descent worldwide.

Although African people are ethnically diverse, Anglo and Anglo-African mixed race people are disregarded from any discussion. However, being African does not automatically mean that one is racially black, since African people are not exclusively black.

The motive of the modern movement seeks to unite "black power" under the label African even though an individual of black race may trace their history multiple generations past within their national origin far from Africa as with black Americans, termed "African Americans." White African people, Anglo-mixed African race people of colonial heritage and tribal blood lines are not included in the definition, though some consider them to be indigenous to the continent over multiple generations.

Some criticize the Pan-African movement's perceived tendency to exclude primarily Caucasian businesses from commerce. It is believed that this unwillingness to cooperate with North America and the European community furthers the economic decline of Africa, to the point of financial collapse.

See also

Africa portal

• List of topics related to Black and African people
• African Diaspora
• African American
• Afro-Latino
• Africana womanism
• Négritude
• Pan-Arabism

References

This article includes a list of references or external links, but its sources remain unclear because it has insufficient inline citations. Please help to improve this article by introducing more precise citations where appropriate. (May 2009)

1. ^ ^{a b} "[http://www.jpanafrican.com/ "Sculpting a Pan-African Culture in the Art of Negritude: A Model for African Artist"]". http://www.jpanafrican.com/. 
2. ^ ""The History of Pan-Africanism"". http://panafrican.homestead.com/history.html. 
3. ^ ""Let the Circle be Unbroken"". "Marimba Ani". http://www.africawithin.com/ani/marimba_ani.htm. 
4. ^ ""What Holocaust"". "Glenn Reitz". http://www.temple-news.com/media/storage/paper143/news/2003/10/30/Opinion/What-African.Holocaust-543918.shtml?norewrite200612211320&sourcedomain=www.temple-news.. 
5. ^ ""The Maafa, African Holocaust"". Swagga. http://www.swagga.com/maafa.htm. 
6. ^ ""Removal of Agency from Africa"". "Owen 'Alik Shahadah". http://www.africanholocaust.net/news_ah/agencyandafrica.htm. Retrieved on 2005. 
7. ^ ""Principles of Us"". http://www.us-organization.org/30th/ppp.html. ^{[unreliable source?]}
8. ^ ""African Resource" " Francis Ohanyido Bio"". http://www.africaresource.com/index.php?option=com "African Resource". 
9. ^ ""Antumi Toasijé Bio in Spanish"". http://es.wikipedia.org/wiki/Antumi_Toasij%C3%A9. 
10. ^ ^{a b} Tate, Greg. “Hip-hop Turns 30: Whatcha Celebratin’ For?” Village Voice. 4 January 2005.
11. ^ Clay, Andreana. “Keepin’ it Real: Black Youth, Hip-Hop Culture, and Black Identity.” In American Behavioral Scientist, Vol. 46.10 (2003): 1346-1358.

External links

• Pan African: Information
• Global Afrikan Congress
• African Code Unity Through Diversity
• AFROSTYLY : Kamit News (Black Community)
• :PanAfricanist.com
• One Unified African People: An interview with Obi Egbuna by Gregory Elich, The Zimbabwe Guardian, June 7 2009

v • d • e Pan-Africanism Proponents Politicians: Nnamdi Azikiwe · Amílcar Cabral · Muammar al-Gaddafi · Marcus Garvey · David Comissiong · Kenneth Kaunda · Jomo Kenyatta · Patrice Lumumba · Thabo Mbeki · Abdias do Nascimento · Kwame Nkrumah · Julius Nyerere · John Nyathi Pokela · Haile Selassie I of Ethiopia · Robert Mangaliso Sobukwe · Ahmed Sékou Touré · I.T.A. Wallace-Johnson Others: Molefi Kete Asante · Steve Biko · Onwutalobi Anthony-Claret · Edward Wilmot Blyden · John Henrik Clarke · Cheikh Anta Diop · W. E. B. Du Bois · Frantz Fanon · John G. Jackson · Yosef Ben-Jochannan · Sankofa Juba · Maulana Karenga · Akwatu Khenti · Bob Marley · Malcolm X · Zephania Mothopeng · George Padmore · Dr Motsoko Pheko · Runoko Rashidi · Walter Rodney · Burning Spear · Henry Sylvester-Williams · Stokely Carmichael · Omali Yeshitela Concepts United States of Africa · Afrocentrism · Kwanzaa · Pan-African colours · Pan-African flag · Négritude · African nationalism · African socialism · African Century · Africanization · Kawaida  · Ujamaa  · Harambee  · Ubuntu  · Zikism Organizations African Union (OAU) · Uhuru Movement · UNIA-ACL · African Unification Front · International African Service Bureau

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